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It has been perhaps the toughest week yet, with separation emotions running very high. I have spent most of it at a very good friend’s cabin, allowing the painful reality to wash through me. I feel like I have been run over a few times by a train. The worst part is knowing how badly she is feeling and knowing that I am the cause, or at the very least, have contributed to it. And that I cannot fix it.

I drift in and out of sleep. I read. I cook. I work on my music. I exercise. I eat. I bounce around. I sleep some more. I hope that when I wake up it will be better.

I have not been very “up.” I thought of apologizing for the quality of my company, but there is no need with a good friend. He just gets it. Rather, I am very grateful for being given the space to just be. A gentle nudge now and then to get up and do something, but he never pushed me. Thank you Dan-o.

There is a small bookshelf at the foot of the bunk bed, and one book title jumps out at me, like a neon sign: “When Things Fall Apart” by Pema Chodron. Timely. And certainly not coincidental. Things seem to come to me when I need them most. When I allow them to come.

Here are a few passages that left a mark. Maybe they will resonate with you.

“When things fall apart and we’re on the verge of we know not what, the test for each of us is to stay on the brink and not concretize. Yet spiritual journey is not about heaven and finally getting to a place that’s really swell. In fact that way of looking at things keeps us miserable. The very first noble truth of the Buddha points out that suffering is inevitable for human beings as long as we believe that things last–that they don’t disintegrate, that they can be counted on to satisfy our hunger for security. From this point of view, the only time we really know what’s going on is when the rug’s been pulled out and we can’t find anywhere to land. To stay with that shakiness–to stay with a broken heart, with a rumbling stomach, with the feeling of hopelessness and wanting revenge–that is the path of true awakening.”

“We regard discomfort in any form as bad news. But for practitioners or spiritual warriors–people who have a certain hunger to know what is true–feelings like disappointment, embarrassment, irritation, resentment, anger, jealousy, and fear, instead of being bad news, are actually very clear moments that teach us where it is we’re holding back. They teach us to perk up and lean in when we feel we’d rather collapse and back away. They’re like messengers that show us, with terrifying clarity, exactly where we’re stuck. Those events and people in our lives who trigger our unresolved issues could be regarded as good news. We don’t have to go hunting for anything. Most of us do not take these situations as teachings. We automatically hate them. We run like crazy. We use all kinds of ways to escape–all addictions stem from this moment when we meet our edge and we just can’t stand it. We feel we have to soften it, pad it with something, and we become addicted to whatever it is that seems to ease the pain.”

“We can learn to meet whatever arises with curiosity and not make it such a big deal. Instead of struggling against the force of confusion, we could meet it and relax. When we do that, we discover that clarity is always there. In the middle of the worst scenario with the worst person in the world, in the midst of all the heavy dialogue with ourselves, open space is always there.”

“Our personal demons come in many guises. We experience them as shame, as jealousy, as abandonment, as rage. They are anything that makes us so uncomfortable that we continually run away. We do the big escape: we act out, say something, slam a door, hit someone, or throw a pot as a way of not facing what’s happening in our hearts. Or we shove the feelings under and somehow deaden the pain. We can spend our whole lives escaping from the monsters in our minds.”

“Underneath our ordinary lives, underneath all the talking we do, all the moving we do, all the thoughts in our minds, there’s a fundamental groundlessness. It’s there bubbling all the time. We experience it as restlessness and edginess. We experience it as fear. It motivates passion, aggression, ignorance, jealousy, and pride, but we never get down to the essence of it. Refraining–not habitually acting out impulsively–is a method for getting to know the nature of this restlessness and fear. It’s a method of setting into groundlessness. It’s a transformative experience to simply pause instead of immediately filling up space.”

“To think that we can finally get it all together is unrealistic. To seek for some lasting security is futile. Believing in a solid, separate self, continuing to seek pleasure and avoid pain, thinking that someone “out there” is to blame for our pain–one has to get totally fed up with these ways of thinking. Suffering begins to dissolve when we can question the belief or the hope that there’s anywhere to hide. Hopelessness means that we no longer have the spirit for holding our trip together.”

“In a nontheistic state of mind, abandoning hope is an affirmation, the beginning of the beginning. You could even put “abandon hope” on your refrigerator door instead of more conventional aspirations like “every day in every way I’m getting better and better.” Hope and fear come from feeling that we lack something…from a sense of poverty. We can’t simply relax with ourselves. We hold on to hope, and hope robs us of the present moment.”

“Death in everyday life could also be defined as experiencing all the things that we don’t want. Our marriage isn’t working, our job isn’t coming together. Having a relationship with death in everyday life means that we begin to be able to wait, to relax with insecurity, with panic, with embarrassment, with things not working out. ”

“One of the classic Buddhist teachings on hope and fear concerns what are known as the eight worldly dharmas. These are four pairs of opposites–four things that we like and become attached to and four things that we don’t like and try to avoid. The basic message is that when we are caught up in the eight worldly dharmas, we suffer. Becoming immersed in these four pairs of opposites–pleasure and pain, loss and gain, fame and disgrace, and praise and blame–is what keeps us stuck in the pain of samsara.”

“Usually we regard loneliness as an enemy. Heartache is not something we choose to invite in. It’s restless and pregnant and hot with desire to escape and find something or someone to keep us company. When we can rest in the middle, we begin to have a non-threatening relationship with loneliness, a relaxing and cooling loneliness that completely turns our usual fearful patterns upside down.”

“The experience of certain feelings can seem particularly pregnant with desire for resolution: loneliness, boredom, anxiety. Unless we can relax with these feelings, it’s very hard to stay in the middle when we experience them. We want victory or defeat, praise or blame. For example, if somebody abandons us, we don’t want to be with that raw discomfort. Instead, we conjure up familiar identity of ourselves as a hapless victim. We automatically want to cover over the pain in one way or another, identifying with victory or victimhood.”

“Not wandering in the world of desire is another way of describing cool loneliness. Wandering in the world of desire involves looking for alternatives, seeking something to comfort us–food, drink, people. The word desire encompasses that addiction quality, the way we grab for something because we want to find a way to make things OK. That quality comes from never having grown up.”